OntheHolySpirit(Pneumatologia)

byJohnOwen

(1616-1683)

ADISCOURSECONCERNINGTHEHOLYSPIRITCONTINUED:

EMBRACINGTHECONSIDERATIONOF

HISWORKASTHESPIRITOFILLUMINATION,OFSUPPLICATION,OFCONSOLATION,ANDASTHEIMMEDIATEAUTHOROFALL

SPIRITUALOFFICESANDGIFTS.

PARTIIBOOKSVITHROUGHIX

IftheydonothearMosesandtheprophets,neitherwilltheybepersuaded,thoughonerosefromthedead.Luk16.31.

LONDON:1677.

fromTHEWORKSOFJOHNOWEN

EDITEDBYWILLIAMH.GOOLD

VOLUME3

ThisEditionofTHEWORKSOFJOHNOWEN

firstpublishedbyJohnstone&Hunter,1850-53.BooksIthroughV

werepublishedin1674.

BooksVIthroughIXwerepublishedin1677

Inthisedition,bookVIbeganagainatpage1.

Sources:AgesSoftwaredigitaltext;Googlescannedimagesofvolumes3and4;andthe1826edition,vol.4,T.Russelleditor.

Alsothe1862edition.https://archive.org/details/worksofjohnowen04owen

Modernized,formatted,corrected,andannotated(inblue)byWilliamH.Grosswww.onthewing.orgMar2011

Exceptwhereindicated,ScriptureinthefootnotesistakenfromtheNewKingJamesversion,

ThomasNelson,Publishers,1982.

Lastupdated5/6/2016

https://archive.org/details/worksofjohnowen04owenhttp://www.onthewing.org

CONTENTSEditor'sNoteBookVI.PartI.THEREASONOFFAITH;Prefatorynote.Preface.ChapterI.TheWorkoftheHolyGhostintheilluminationofthemindsof

menChapterII.WhatitmeanstoinfalliblybelievethattheScriptureistheWord

ofGodChapterIII.Variousconvincingexternalargumentsfordivinerevelation.ChapterIV.Moralcertainty,astheresultofexternalarguments,isinsufficient.ChapterV.Divinerevelationitselfistheonlyfoundationandreasonoffaith.ChapterVI.ThenatureofdivinerevelationsChapterVII.InferencesfromthewholeSomeobjectionsanswered.AppendixtoBookVIPartI.

BookVI.PartII.UNDERSTANDINGTHEMINDOFGOD.Prefatorynote.Analysis.Preface.ChapterI.UsurpationbyRomeoftheInterpretationofScriptureChapterII.ThegeneralassertionconfirmedwithtestimoniesoftheScriptureChapterIII.Othertestimoniespleadedinconfirmationofthesametruth.ChapterIV.TheworkoftheHolySpiritintheilluminationofourmindChapterV.CausesofignoranceofthemindofGodChapterVI.TheScriptureasameansofsacredilluminationChapterVII.TherightunderstandingofthemindofGodintheScriptureChapterVIII.DisciplinarianmeansfortheinterpretationoftheScriptureChapterIX.EcclesiasticalHelpsintheinterpretationoftheScripture.ThePreservationofGod'sWord

BookVII.THEWORKOFTHEHOLYSPIRITINPRAYERPrefatorynote.Analysis.Prefacetothereader.ChapterI.Theuseofprayer,andtheworkoftheHolySpiritinit.ChapterII.Zec12.10explainedandvindicated.ChapterIII.Gal4.6explainedandvindicated.ChapterIV.ThenatureofprayerRom8.26explainedandvindicated.

ChapterV.TheworkoftheHolySpiritastothematterofprayer.ChapterVI.Whattheduemannerofprayerconsistsin.ChapterVII.Thenatureofprayeringeneral;itsformsEph6.18ChapterVIII.Thedutyofexternalprayerbyvirtueofaspiritualgift,

explainedandvindicated.ChapterIX.Dutiesinferredfromtheprecedingdiscourse.ChapterX.OfmentalprayeraspretendedtobysomeintheChurchofRome.ChapterXI.Spiritualabilityinprayer,inoppositiontoprescribedformsof

prayerBookVIII.THEHOLYSPIRITANDHISWORK:TWODISCOURSESPrefatorynote.Analysisofthefirsttreatise.Analysisofthesecondtreatise.ThePreface.

ADISCOURSEOFTHEHOLYSPIRITASACOMFORTER.ChapterI.TheHolyGhostthecomforterofthechurchbywayofofficeChapterII.Generalpropertiesoftheofficeofacomforter.ChapterIII.TowhomtheHolySpiritispromisedandgivenasacomforterChapterIV.InhabitationoftheSpiritisthefirstthingpromised.ChapterV.HowtheHolySpiritactsasanUnctionChapterVI.TheSpiritisaseal,andhow.ChapterVII.TheSpiritisanearnest,andhow.TheApplicationoftheForegoingDiscourse.

BookIX.ADISCOURSEOFSPIRITUALGIFTS.ChapterI.Spiritualgifts,theirnamesandmeaning.ChapterII.Differencesbetweenspiritualgiftsandsavinggrace.ChapterIII.Ofextraordinarygiftsandoffices;first,ofoffices.ChapterIV.Extraordinaryspiritualgifts,1Cor12.4-11.ChapterV.Theorigin,duration,use,andend,ofextraordinaryspiritualgifts.ChapterVI.OfordinarygiftsoftheSpiritChapterVII.OfspiritualgiftsenablingtheministryChapterVIII.OfthegiftsoftheSpiritwithrespecttodoctrine,worship,and

rule.

Editor'sNoteThisisarestatementandsimplificationofJohnOwen'soriginalwork,butnotaparaphrase. Its purpose is tomake itmore accessible to amodern audienceofbelievers,notjusttheologians.Youmayreproducethetextsolongasyoudonotchange it or sell it to anyone. This restriction is placed on it so that thepropagation of any errors in the modernized language is limited. If someonerephrasesmyrephrasing,thetreatisewillquicklydegenerateintoamisstatementratherthanarestatementofOwen'swork.

Whatchangeshavebeenmade?The old English wording has beenmodernized, so that "thee" and "thou" arenow "you" and "yours." American spelling has been largely employed (laborinstead of labour). Inline scripture references may be superscripted to aidreadability.Additionalreferencesaresuperscriptedinblue.Romannumeralswerechanged toArabic and corrected as needed.The difficult structure and syntaxwere simplified.Sentences inmanycaseswere split into several sentences foreaseofreading.Parallelismhasbeenemployedtomaintainrhythmandclarity.Theword "peculiar" is variously rendered "particular", "unique", "special," or"specific,"dependingon thecontext.Unreferencedpronounsand"understood"words have beenmade explicit.Now,Owenmay have left personal pronounsambiguoustoreflectthemysteryoftheGodhead;butitwasmoreobscurethanmysterious. The passive voice is often changed to active. Duplicated texts,digressions not affecting the content, and alternate phrasings within the samesentence,havebeenremovedforeasiercomprehension.Little-usedwordshaveeitherbeenannotatedorreplacedwithsimplerones.Owen'swordinesshasbeenreducedwherepossible.Formattinghasalsobeenrevised(paragraphandpagebreaks,bulletpoints,etc.).Therearetwounusualusesoflanguagethathavebeenretainedinthetext.Thefirst is Owen's repeated use of "afterward" "it will be fully explainedafterward." He doesn't mean at some unspecified time later in the book. Hemeansitinasequentialandorderlysense.Hewillfirsthandlethetopicathand,andthengettotheotheraspectimmediately"afterward."Thesecondunusualuseoflanguageinvolvesthewords"act,actings,actual,andactually."Heusesthetransitiveform;weusetheintransitiveprepositionalform.Wesaythatwe"actinfaith,"orwe"actundergrace,"andtheSpiritimpartsthegracethatweactunder.ButOwensaysthattheHolySpirit"actsgrace"inus,andwe"actfaith"(ratherthan"actoutourfaith").Actingsarerepeatedactsof

thiskind;actualandactuallyaretheproperadjectivalandadverbformsof"act"(whereastodayweusethoseformstomeanrealandreally).OwendescribesaGod-given"principle"notavalue,butanabilityoracompellingpowerinusthatweact,oractuate,accordingtoitspurposes.WeactthegracesthatHecommunicatestousbythisprinciple.So,theSpiritimpartsthisprincipletous,employing it to effect its purposes, using its real power in and through us, toproduce its intended effects.Andwe freely participate byacting it i.e., byputting that principle into gracious and holy action using our regeneratedfaculties. But in some instances, "acted" was changed to "moved," to be lessdistracting.Language today continues to deteriorate as visual and auditorymedia replacewrittenmedia.SoGoold'smid-19thcenturyprefatoryandanalyticalnotes,havealso been modernized to ensure they are more readily understood. ORIGINALNOTES are in black, some ending with " Ed." My notes are in blue, someending with " WHG." All page number references are the original pagenumbersofthe1850-53edition,providedintra-text.Latin,Greek,andHebrewphraseshaveeitherbeenremoved fromthebodyofthetext(wheretheyweremoreofadistractionthanahelp),orAnglicizedwiththeStrong's number (NT:xxxx orOT:xxxxx). Some required clarifying text tomake the point explicit. But Owen's full argument, supporting text, and styleremain, as do William Goold's footnotes in their original languages. If youwouldlikethedigitized1853edition,withappendicescross-referencingboththeScripturesandoriginallanguageusedinthetext,pleaseconsultCCEL'seditionhere:

http://www.ccel.org/ccel/owen/pneum.html.MyaimisnottopreserveOwen'stext,buthisteaching.Itwouldbeashameifamodern audience didn't benefit from his labors because his language was toocomplex,archaic,orarcanetograsp.Aswitheachoftheserestatements,Ihopethis one makes it more accessible to you, bringing home the wonder andimportance of the doctrines of the Holy Spirit that Dr. Owen drew fromScripture,andvividlyexplainshere.There are fewworks on theHoly Spirit that have not been influenced by theHolinessmovement of the 1800s, or theCharismaticmovement of the 1920s.Andtherearefewifanyscholarlyworksoutsidethosemovements,thathaven'tdrawnonthisparticularworkofDr.Owentobringbalancebacktoourviewofthepersonandworkof theHolySpirit.PleasereadWilliamGoold'sPrefatoryNotetounderstandwherethistreatisefitswithregardtoQuakersandQuietism,

http://www.ccel.org/ccel/owen/pneum.html

whichwasjustthenarising.Owen had the same objections to dry rationalism that JonathanEdwards laterexpressedinhis treatiseonReligiousAffections (1746).Yetbothmenobjectedaswelltotheunfoundedemotionalismthatwasrampantintheirdaythetermusedthenwas"enthusiastic"or"enthusiasm."Theyweren'tdecryingpassionatebelief. Rather, they insisted that our passion must be born, provoked, andenlarged only by God's truth. Both extremes, cold intellectualism and wildenthusiasm, remain evident in our own day; and so the balance that Owenprovideshereisstillgreatlyneeded,anditwillbeusefultoeverybeliever.Overthepast350years,scholarshaveimprovedlittleuponDr.Owen'slabors.He gave glory to God by relying solely on the authority of Scripture for thethingswhichhetaught,asthecontentsofthistreatisewillamplydemonstrate.Itisaprofoundandwonderfulwork:Ipraythatyoumayenjoyandbeedifiedbyit.Asyou'llseeinGoold'sPrefatoryNote, thissecondpartofPneumatologia isaseminalwork,certainlyamongreformedtheologians."ItisthefirstrecognitionoftheexperientialevidenceofChristianity...distinctlyandformallyrecognizingits existence andvalue."Youwill findOwenathismostpowerful andpoetic,especiallyhisdescriptionsofdelightinginGod,pages291-293,andmeditatingonHisexcellencies,pages319-322(bookvii,chaps.vi,ix).Inbookix,chap.vii,there are echoes of ThomasHooker'sSumme of ChurchDiscipline (1648), asOwendescribesthegiftoftheministry,withitsofficesandduties.

WilliamH.Grosswww.onthewing.orgMar2011

http://www.onthewing.org

BookVI.PartI.THEREASONOFFAITH;

OR,ANANSWERTOTHATINQUIRY,"WHYWEBELIEVE

THESCRIPTUREISTHEWORDOFGOD;"WITH

THECAUSESANDNATUREOFTHATFAITHWITHWHICHWEDOSO:INWHICH

THEGROUNDSONWHICHTHEHOLYSCRIPTUREISBELIEVEDTOBETHE

WORDOFGODWITHDIVINEANDSUPERNATURALFAITHAREDECLAREDANDVINDICATED.

ByJohnOwen,D.D.

IftheydonothearMosesandtheprophets,neitherwilltheybepersuaded,thoughonerosefromthedead.Luk16.31.

London:1677.

4

Prefatorynote.ThesubjectofthistreatisebelongstotheofficeoftheHolySpiritinilluminatingthemindsofbelievers. It is thefirstpartofwhatmayberegardedas thesixthbookintheworkofourauthoronthedispensationandoperationsoftheSpirit,anditisoccupiedwithananswertothequestion,Onwhatgrounds,orforwhatreason, do we believe that the Scripture is the word of God? When it waspublished, the novel views of the Friends,1 to whom Owen frequently in hiswork on the Spirit alludes, had become extensively known. Barclay's famous"ApologyfortheTrueChristianDivinity"hadjustappeared,inwhichtheirviewsreceived the advantage of a scientific treatment and formal exhibition. Theessential principle of the system is "the inward light" ascribed to every man,consequentuponaparticulartenet,accordingtowhichtheoperationoftheHolySpiritinhisofficeofilluminationisuniversalsouniversal,thatevenwherethe facts of the gospel are utterly unknown, as in heathen countries, this lightexistsineveryman;andbyduesubmissiontoitsguidance,hewouldbesaved.Howfar thisnotionwassimplyamistakenrecoil toanoppositeextremefromthehighviewsofecclesiasticalprerogativewhichcertaindivinesoftheChurchofEnglandwerefondofurging,isaninquiryscarcelywithinourprovince.Itisan instructive fact,however, thatmysticism, inclaimingaspecial in-migrationforeveryman,manifestsnottooremoteanaffinitywiththemodernskepticismthatadmitstheinspirationofScripture,butonlyinasensethatmakesinspirationcommon to all authorship.Howeverwide andvital thediscrepancymaybe inotherrespects,betweenthemysticandthesceptic,inthisprincipletheyseemasone; and to some extent, they are also as one in the practical tendencies itengenders, such as thedisparagement of theScriptures as anobjective rule offaith and life. The Scriptures, according to the Friends, are only "a secondaryrule,subordinatetotheSpirit,"orinotherwords,totheinwardlight.Inoppositiontosuchprinciples,theauthority,sufficiency,andinfallibility,oftheScriptures,were ablyprovedbymanywritersof theChurchofEngland; theirservices in thisdepartment are freelyacknowledged in this treatise.Somewhatrationalisticintheirspirit,however,anddrivenperhapstoagreaterrationalismof tone by the fanatical excesseswhich they sought to rebuke, they stated thequestionintermsthatsupersededthenecessityofsupernaturalinfluenceinorderto produce saving faith in the divine word. Even such a writer as Tillotson2

speaks vaguely about "the principles of natural religion" governing all our

reasonings about the evidence and interpretation of revealed truth. If Owen,therefore,affirmedthenecessityoftheSpiritforthedualcredenceofrevelation,hemightbeconfoundedwith "theprofessorsof the inward light;" andhewasactuallychargedbydivinesoftheclasstowhichwehavealluded,withthisandkindrederrors.If,ontheotherhand,heaffirmedthecompetencyoftheexternalevidencesofrevelationtoproduceaconvictionof itsdivineauthority, itmightbe insinuated or fancied that hewas overlooking thework of the spirit as thesourceoffaith.Itishisobjecttoshowthat,intruth,hewascommittedtoneitherextreme.While external arguments deserve andmust be allowed their properweight,thefaithbywhichwereceiveScripturemustbethesameinoriginandessence as the faith by which we receive the truths contained in it. ThisdescriptionoffaithimpliestheaffectualilluminationoftheHolySpirit.Andinthis illumination, there is no special and internal testimony, equivalent toinspirationortoanimmediaterevelationfromGod,toeachbelieverpersonally.TheSpiritistheefficientcausebywhichfaithisimplanted;butnottheobjectiveground on which our faith rests. The objective ground or reason of faith,according to our author, is "the authority and veracity of God, revealingthemselvesintheScriptureandbyit;"andScripturemustbereceivedforitsownsake, as the word of God, apart from external arguments and authoritativetestimony.The grounds onwhich it is thus to be received, resolve themselvesintowhatisnowknownbythedesignationoftheexperientialevidenceinfavorof Christianity the renewing and sanctifying effect of divine truth on themind.Itmightbeobjectedthat,iftheSpiritisrequisitetoappreciatetheforceoftheChristianevidence,soastoacquiretrueandproperfaithinScriptureasthewordofGod,thenmenwhodonotenjoyspiritualenlightenmentwouldbefreefromanyobligationtoreceiveitasdivine.Thetreatiseisfitlyclosedbyabriefbutsatisfactoryreplytothisandsimilarobjections.It has sometimesbeenquestioned ifOwen,with all his excellencies andgifts,has any claim to be regarded as an original thinker. This treatise of itselfsubstantiates such a claim in his behalf. It is the first recognition of theexperientialevidenceofChristianitythatgreatbranchinthevariedevidencesof our faith towhich the bulk of plainChristians, unable to overtake or evencomprehendthevoluminousauthorshiponthesubjectoftheexternalevidences,stand indebted for the clearness and strength of their religious convictions. Itcouldnotbethefirstdiscoveryofthisevidence,foritsnatureimpliesthatithadbeen inoperationever since revelationdawnedon the race;butOwenhas themerit of first distinctly and formally recognizing its existence and value. Heseemstohavebeenquiteawarehimself,ofthefreshnessandimportanceofthe

lineof thoughtonwhichhehadentered.Foranxioustoclearhisargument,hehassuppliedanabstractandanalysisof it in theappendix,andaccompanieditwithsometestimoniesfromvariousauthorsinconfirmationofthepremisesonwhich his conclusions rest. The treatise was published in 1677, without anydivision into chapters. We borrow a division of this sort from a subsequentedition,bywhichthestepsinthereasoningareindicated.Ed.

5

Preface.Having added abrief account of thedesign, order, andmethodof the ensuingdiscourseinanappendixatthecloseofit,Iwillnotdetainthereaderherewiththeirproposal.Yet,afewthingsremainwhichIjudgeitnecessarytomindhimof.Whoever hemay be, I am surewewill not differ about theweight of theargumentinhand.Forwhetheritisthetruthwecontendfororotherwise,itwillnotbedeniedthatthedeterminationofit,andthesettlingofthemindsofmenabout it, are of the highest concern to them. But because so much has beenwritten on this subject lately by others, any further debate about itmay seemeitherneedlessorunseasonable.Something,therefore,maybesaidtoevidencethat the reader is not imposed on bywhatmay absolutely fall under either ofthese characteristics. If the end had been effectively accomplished in and bythesediscourses,itwouldhavebeenaltogetheruselesstorenewanendeavortothesamepurpose.Butbecauseanopposition to theScripture,and thegroundsonwhichwebelieveittobeadivinerevelation,isstillopenlycontinuedamongus,acontinuationofthedefenseoftheoneandtheothercannotreasonablybejudged either needless or unseasonable. Besides, most of the discoursespublished latelyon this subjecthavehad theirparticulardesigns, inwhich theonetenderedhereisnotexpresslyengaged.Forsomeofthemprincipallyaimtoprove that we have sufficient grounds to believe the Scripture, without anyrecoursetoorrelianceontheauthoritativeproposalofthechurchofRome.Theyhave sufficiently evinced this beyond any possibility of rational contradictionfrom their adversaries. Others have pleaded and vindicated those rationalconsiderationsbywhichourassenttoitsdivineoriginisfortifiedandconfirmedagainsttheexceptionsandobjectionsofthosewhoseloveofsinandresolvetoliveinit,temptthemtoseekshelterinanatheisticcontemptfortheauthorityofGod,whichevidencesitselfinthis.Butjustasneitheroftheseareutterlyneglectedintheensuingdiscourse,soitsparticular design is of another nature. For the inquiries managed in this arenamely these:What is theobligationonus to believe that theScripture is thewordofGod?Whatarethecausesandwhatisthenatureofthatfaithbywhichwedoso?Whatdoes it restonandresolve into,soas tobecomeadivineandacceptable duty? These respect the consciences ofmen immediately,3 and thewaybywhichtheymaycometofindrestandassuranceinbelieving.It is evident thatmany are often shaken in theirminds by atheistic objections

which theyfrequentlymeetwith,against thedivineoriginandauthorityof theScripture. And many do not know how to extricate themselves from theensnaringquestionstheyareoftenattackedwithaboutthemnotforlackofadueassenttothem,butfromarightunderstandingofwhatthetrueandformalreasonofthatassentis;andwhatarethefirmbasisandfoundationthatitrestsupon;andwhatanswertheymaydirectlyandperemptorilygiveto theinquiry,WhydoyoubelievetheScriptureisthewordofGod?6Therefore,Ihaveendeavoredtogivethemthosedirectionsinthis,sothatuponadue examination, they will find that right reason, and their own experience,complywith the Scripture itself. I amnot, therefore, altogetherwithout hopesthatthissmalldiscoursemayhaveitsuse,andbegivenoutinitsproperseason.Moreover,IthinkitnecessarytoletthereaderknowthatIhaveallowedalltheargumentspleadedbyothers,toprovethedivineauthorityoftheScripture,theirproperplaceandforce.Sotoo,whereIdifferfromtheconceptionsofothermenin the explication of anything belonging to this subject, I have candidlyexamined such opinions, and the arguments with which they are confirmed,without straining thewords, cavilling4 at the expressions, or reflecting on thepersonsofanyoftheirauthors.AndbecauseIhavemyselfbeenotherwisedealtwith by many, and do not know how soon I may be so again, I hereby freepersonsofsuchhumoursandinclinations,fromallfearofanyreplyfromme,orofmytakingtheleastnoticeofwhattheywillbepleasedtowriteorsay.Suchwritings have my same consideration, as those multiplied false reports whichsomehaveraisedconcerningme.Mostofthemaresoridiculousandfoolish,soalien frommy principles, practices, and course of life, that I cannot help butwonderhowanypersonspretendingtogravityandsobrietyarenotsensiblehowtheircredulityandinclinationsareabusedinhearingandreceivingthem.The occasion of this discourse iswhat, lastly, Iwill acquaint the readerwith.AboutthreeyearsagoIpublishedabookaboutthedispensationandoperationsof theSpirit ofGod.That bookwas only one part ofwhat I designedon thatsubject. The consideration of the work of the Holy Spirit as the Spirit ofillumination,ofsupplication,ofconsolation,andastheimmediateauthorofallspiritualofficesandgifts,extraordinaryandordinary,isdesignedforthesecondpart.Andofthis,theensuingdiscourseconcernsonepartofhisworkasaSpiritofillumination.Upontheearnestrequestsofsomewhoareacquaintedwiththenatureandsubstanceof it, Ihaveallowed this tocomeoutby itself, so that itmightbeofmorecommonuseandmoreeasilyobtained.

J.O.May11,1677.

7

THEREASONOFFAITHOR,

THEGROUNDSONWHICHTHESCRIPTUREISBELIEVEDTOBETHEWORDOFGODWITHDIVINEANDSUPERNATURALFAITH.

ChapterI.TheWorkoftheHolyGhostintheilluminationofthe

mindsofmenThe subject statedPreliminary remarks. The principal design of that discourse ofwhich the ensuingtreatiseisapart,istodeclaretheworkoftheHolyGhostintheilluminationofthemindsofmenforthisworkisparticularlyandeminentlyascribedtohimortheefficacyofthegraceofGodisdispensedbyhim,Eph1.17-18;Heb6.4;Luk2.32;Acts13.47,16.14,26.18;2Cor4.4;1Pet2.9.

The objective cause and outward means of illumination are the subjects atpresentdesignedforourconsideration;anditwillissueinthesetwoinquiries:1.Onwhatgrounds,orforwhatreason,dowebelievetheScriptureisthewordofGod,with divine and supernatural faith, as it is required of us in away ofduty?2.HoworbywhatmeansmaywecometorightlyunderstandthemindofGodin theScripture,or the revelations thataremade tousofhismindandwill inthis?Byilluminationingeneral,asitdenotesaneffectworkedinthemindsofmen,IunderstandittomeanthatsupernaturalknowledgewhichanymanmayhaveofthemindandwillofGod,asrevealedtohimbysupernaturalmeans,forthelawofhisfaith,life,andobedience.Andsofarasitiscomprisedinthefirstoftheseinquiries, it is thedeclarationof thiswhichwedesignatpresent, reserving thelatterinquiryforadistinctdiscoursebyitself.Astotheformer,somethingsmaybepremised:FIRST. Supernatural revelation is the only objective cause and means ofsupernatural illumination. These things are commensurate. There is a naturalknowledgeofsupernatural things,which isboth theoreticalandpractical,Rom1.19, 2.14-15;5 and there may be a supernatural knowledge of natural things,1Kng4.31-34;Exo31.2-6.6

8Butforthissupernaturalillumination,itisrequiredthatitsobjectbethingsthatarerevealedonlysupernaturally,orasrevealedsupernaturally,1Cor2.9-10;7andit is required that it be worked in us by a supernatural efficiency, or by theimmediate efficacyof theSpirit ofGod,Eph1.17-19;2Cor4.6.8This iswhatDavid prays for, Psa 119.18, "'Reveal,' or uncover my eyes, bring light and

spiritualunderstandingintomymind,'thatImaybehold',withopenface,"orasin theSyriac, "with a revealedor uncovered face" (theveil being taken away,2Cor3.18), 'wondrousthingsoutofyour law.'"Thelightheprayedforwithin,merelyrespectedthedoctrineofthelawwithout.Theapostlefullydeclaresthisin Heb 1.1-2.9 The various supernatural revelations that God has made ofhimself,hismind,andwill,fromfirsttolast,arethesoleandadequateobjectofsupernaturalillumination.SECONDLY. This divine external revelation was originally given to variouspersonsimmediately,10 invariousways(whichwehavedeclaredelsewhere)partly for theirowninstructionandguidance in theknowledgeofGodandhiswill, andpartly tobecommunicated to thechurchby theirministry.So itwasgranted toEnoch, theseventh fromAdam,whoupon thatgrant,prophesied towarn and instruct others, Jude 1.14-15;11 and toNoah,who thereby became apreacherofrighteousness,2Pet2.5;andtoAbrahamwhouponthat,commandedhis children and household to keep the way of the Lord, Gen 18.19.12 Otherinstancesofasimilarkindmaybegiven,Gen4.26,5:29.13AndGodcontinuedthiscourseforalongtime,fromtheveryfirstpromisetothegivingofthelaw,longbeforeanyrevelationswerecommitted towritingfor thespaceof twothousandfourhundredandsixtyyears.14Forthatlongatime,Godenlightenedthemindsofmenbysupernatural,external,immediate,occasional15revelations.Variousthingsmaybeobservedaboutthisdivinedispensation,suchas1.That it sufficientlyevidenced itself tobe fromGod, to themindsof those towhom it was granted, and theminds also of those towhom these revelationswere communicated. During this season, Satan used his utmost endeavors topossess the minds of men with his delusions, under the pretense of divine,supernatural inspirations. For the origin of all his oracles, and emotionalismamong the nations of the world, belong to this. There was therefore a divinepower and efficacy attending all divine revelations, ascertaining and infalliblyassuring themindsofmenof theirbeing fromGod.For if ithadnotbeen so,men would never have been able to secure themselves that they were notimposedon themby thecraftydeceitsofSatanespecially thoserevelationswhich contained things that seemed contrary to their reason, such as thecommandgiventoAbrahamtosacrificehisson,Gen22.2.9Therefore,theseimmediaterevelationswouldnothavebeenasufficientmeans

tosecurethefaithandobedienceofthechurch,iftheyhadnotcarriedwiththemtheirownevidence that theywerefromGod.What thenatureof thatevidencewas,wewill afterwards inquire.For thepresent Iwill only say that itwas anevidenceuntofaith,andnottosense;asisthatevidencewhichwenowhavebytheScripture.Itisnotlikethatevidencewhichthesungivesofitselfbyitslight,which does not need the exercise of reason to assure us of it, for sense isirresistiblyaffectedby it.Rather, it is like theevidencewhich theheavensandtheearthgiveoftheirbeingmadeandcreatedbyGod,byhisbeingandpower.They do this undeniably and infallibly, Psa 19.1-2; Rom 1.19-21.16 Yet it isrequired that men use and exercise the best of their rational abilities in theconsideration and contemplation of them. Where this is neglected,notwithstandingtheiropenandvisibleevidencetothecontrary,mendegenerateintoatheism.Godgavetheserevelationsofhimselfsoastorequiretheexerciseof the faith, conscience, obedience, and reason of those to whom they weremade;andinthis,theygavefullassuranceoftheirproceedingfromHim.Sohetellsus thathisworddiffers fromallotherpretendedrevelations,as thewheatdiffersfromthechaff,Jer23.28.Yetitisourdutytotryandsiftthewheatfromthechaff,orwemaynotevidentlydiscerntheonefromtheother.2.The thingsso revealedweresufficient toguide anddirect all persons in theknowledgeoftheirdutytoGod,inallthatwasrequiredoftheminawayoffaithor obedience.God from the beginninggaveout the knowledgeof hiswill, byvariouspartsanddegrees.Yet thiswassodone, thateveryageandseasonhadlight enough to guide them in thewhole obedience required of them, and fortheir edification in this. They had knowledge enough to enable them to offersacrificesinfaith,asAbeldid;andtowalkwithGod,asEnochdid;andtoteachtheirfamiliesthefearoftheLord,asAbrahamdid.TheworlddidnotperishforlackofsufficientrevelationofthemindofGodatanytime.Indeed,whenwegoto consider those divine instructions,which are on record thatGod granted tothese men, we are scarcely able to discern how they were sufficientlyenlightened in all that was necessary for them to believe and do; but theseinstructionsweretothem"asalightshininginadarkplace."2Pet1.19Setupbutacandle inadarkroom,and itwillsufficientlyenlighten it formen toattend totheirnecessaryoccasions17init.Butwhenthesunhasrisenandshinesthroughall the windows, the light of the candle grows so dim and useless, it seemsstrange that anyone could have had an advantage by it. The Sun ofRighteousnesshasnowrisenuponus,andimmortalityisbroughttolightbythegospel.

10Ifwelooknowattherevelationsgrantedtothoseofold,wemayseetherewaslightinthem;yetityieldsuslittlemoreadvantagethanthelightofacandleinthe sun.But for thosewho lived before this Sun arose, theywere a sufficientguidetoalldutiesoffaithandobedience;for3.Duringthisseason,therewasasufficientministryfordeclaringtherevelationswhich God made of himself and his will. There was the natural ministry ofparents, who were obliged to instruct their children and families in theknowledge of the truth which they had received. And because this began inAdam,whofirstreceivedthepromise,andalsowhateverwasnecessaryforfaithandobedience,theknowledgeofitcouldnotbelostwithoutthewilfulneglectofparentsinteaching,orofchildrenandfamiliesinlearning.Andtheyhadtheextraordinaryministry of thosewhomGod entrustedwith new revelations forthe confirmation and enlargement of those revelations received before. All ofthemwere preachers of righteousness to the rest of mankind. And it may bemanifested that, from the giving of the first promisewhen divine externalrevelationsbegantobetheruleoffaithandlifetothechurchtothewritingofthelaw,therewasalwaysoneoranotheralivewho,receivingdivinerevelationsimmediately,wasakindofinfallibleguidetoothers.Ifitwasotherwiseatanytime, itwas after thedeathof thepatriarchs,before the call ofMoses.Duringthistimeallthingswentintodarknessandconfusionfororaltraditionalonewould not preserve the truth of former revelation. But by whomever theseinstructions were received, they had a sufficient outward means for theirillumination,beforeanydivinerevelationswererecordedbywriting.Yet4. This way of instruction, as it was inherently imperfect and liable to manydisadvantages,sothroughtheweakness,negligence,andwickednessofmen,itprovedinsufficienttoretaintheknowledgeofGodintheworld.Forunderthisdispensation, mankind generally fell into their great apostasy from God, andtooktotheconductandserviceofthedevilintheways,means,anddegreesofwhichIhavediscussedelsewhere.18Uponthis,Godalsodidnotregardthem,but"allowedallnationstowalkintheirownways,"Act14.16,"givingthemuptotheirownhearts'lusts,"to"walkintheirowncounsels,"asitisexpressedinPsalm81.12.Andalthoughthisdidnothappenwithoutthehorriblewickednessandingratitudeoftheworld,therewasthennocertainstandardofdivinetruthto which they might resort. And so they broke away from God more easily,through the imperfection of this dispensation. It may be said that, since therevelation of the will of God has been committed to writing, men have

apostatizedfromtheknowledgeofGodthisisevidentinmanynationsoftheworld,thosewhichprofessedthegospelforsometime,butarenowoverrunwithheathenism,Mohammedanism,andidolatry.11I say, this has not come to pass through any defect in theway andmeans ofillumination,orthecommunicationofthetruthtothem.Rather,Godhasgiventhemuptobedestroyedfortheirwickednessandingratitude;"unlesswerepent,we will all likewise perish," Rom 1.18; 2Thes 2.11-12, Luk 13.3. Otherwise,once the standard of the word has been fixed, there is a constant means ofpreservingdivinerevelations.ThisiswhyTHIRDLY.GodhasgatheredintotheScriptureallthedivinerevelationsgivenbyhimself fromthebeginningof theworld,andall thatwilleverbegiven to theendofthisworld,whichareofgeneralusetothechurch.ThishasbeendonesothattheworldmaybethoroughlyinstructedinthewholemindandwillofGod,anddirectedinallthatworshipofhim,andobediencetohim,whichisnecessarytogiveus acceptancewithhimhere, andbringus to the eternal enjoymentofhimhereafter;for1.WhenGod first committed the law towriting,withall those thingswhichaccompaniedit,heobligedthechurchtotheuseofitalone,withoutadditionsofanykind.Now,hewouldnothavedonethishadhenotexpressedinthisthat is, in thebooksofMosesall thatwasinanywayneedful to thefaithandobedienceofthechurch.Forhenotonlycommandedthemtoattendwithall diligence to his word as it was then written for their instruction anddirectioninfaithandobedience,annexingallsortsofpromisestotheirdoingso,Deu 6.6-7 19 but he also expressly forbids them, as was said, to addanything to itor toconjoinanythingwith it,Deu4.2,12.32.20Hewouldnothave done this if he had omitted other divine revelations given before, thatwere inanywaynecessary to theuseof thechurch.Asheaddedmanynewones,sohegatheredinall theoldfromtheunfaithfulrepositoryof tradition,andfixedtheminawritingthatwasgivenbydivineinspiration.2.ForallotherdivinerevelationswhichweregiventothechurchforitsuseingeneralundertheOldTestament,theyareallcomprisedinthebooksfollowingit;21 norwas this ever questioned, that I know of, by anyone pretending22 tosobriety though some, who would be glad of any pretense against theintegrity and perfection of the Scripture, have fruitlesslywrangled about thelossofsomebooks,whichtheycanneverproveconcerninganybookthatwas

certainlyofadivineorigin.3.ThefullrevelationofthewholemindofGod,towhichnothingpretendingtothisisevertobeadded,wascommittedtoandperfectedbyJesusChrist,Heb1.1-2.23TherevelationsofGodmadebyhim,whetherinhisownpersonorbyhisSpirittohisapostles,werealsocommittedtowritingbydivineinspiration.This is expressly affirmedconcerningwhat hedelivered inhis ownpersonalministry,Luk1.4,Acts1.1,Joh20.31;24anditmaybeprovedbycompellingargumentsconcerningtherestofthem.

12Hence,astheScripturesoftheOldTestamentwereclosedwithacautionandadmonition to the church to adhere to the law and testimony, threatening acurseforthecontrary,Mal4.4-6;soalsothewritingsoftheNewTestamentareclosedwithacurseonanyonewhopresumestoaddanythingmoretoit,Rev22.18.25

ThereforeFOURTHLY. The Scripture has now become the only external means of divinesupernatural illumination, because it is the only repository of all divinesupernatural revelation.26 The pretenses of tradition, as a collateral means ofpreserving and communicating supernatural revelation, have so often provedfalse,thatIwillnotfurtherpresstheirimpeachment.Besides,I intendthoseinthisdiscourse,bywhomitisacknowledgedthattheBibleistheonlysufficientandperfecttreasuryofdivinerevelations.Andwhathasbeenofferedbyanyoneto weaken or impair the Bible's esteem, by taking away from its credibility,perfection, and sufficiency, as to all its own proper ends, has brought noadvantagetothechurch,norbenefittothefaithofbelievers.YetFIFTHLY. In asserting that the Scripture is the only external means of divinerevelation,IdonotassertthatitisexclusiveofthoseinstitutionsofGodwhicharesubordinate to it,andappointedasmeanstomakeiteffectual tooursouls;suchas1. Our own personal endeavors are required for this purpose, in reading,studying, and meditating on the Scripture, so that we may come to a rightapprehensionofthethingscontainedinit.Itisknowntoallhowfrequentlythisduty is pressed upon us, and what promises are annexed to performing it.27

Withoutthis,itisinvaintoexpectilluminationbythewordandtherefore,wemayseemany livingandwalking inextremedarkness,when theword isnear

themeverywhere.Bread,whichisthestaffoflife,willnourishnomanwhodoesnotprovide and feedon it; nomorewouldmanna, unless itwasgathered andprepared.This is evident, consideringourownnature and thenatureofdivinerevelations,andwhatisnecessarytoapplyonetotheother.ForGodinstructsusinhismindandwillaswearemeninandbytherationalfacultiesofoursouls.Norisanexternalrevelationcapableofmakinganyotherimpressiononusthanwhatisreceivedinthisway.Therefore,whenIsaythattheScriptureisthe only external means of our illumination, I include in this all our ownpersonalendeavors tocome to theknowledgeof themindofGod in itthiswillbespokentoafterwards.13Thosewho,underanypretenses,keep,drive,ordissuademenfromreadingandmeditatingontheScripture,takeaneffectualcoursetokeeptheminandunderthepowerofdarkness.2. The mutual instruction of one another in the mind of God, out of theScripture, is also required for this.Forweareobligedby the lawofnature toendeavor for the good of others in various degrees such as our children,families,neighbors, andall thosewithwhomwe interact.This is theprincipalgood, absolutely considered, that we can communicate to others: namely, toinstruct themin theknowledgeof themindofGod.Thiswholeduty, inall itsdegrees,isrepresentedinthiscommand:"Youshallteachmywordsdiligentlytoyourchildren,andyoushalltalkofthemwhenyousitinyourhouse,andwhenyouwalkbytheway,andwhenyouliedown,andwhenyouriseup,"Deu6.7.Thus,whenourSaviorfoundhisdisciplestalkingaboutthethingsofGodbythewayside,heinstructedthemasaprivateman,inthesenseoftheScripture.28Andtheneglectof thisduty in theworldwhich is sogreat aduty that theverymentionofit,ortheleastattempttoperformit,isamatterofscornandreproachisonecauseofthatgreatignoranceanddarknesswhichstillaboundsamongus. But the nakedness of this folly, by which men would be consideredChristians despite their open contempt of all Christianity duties, will be laidopeninduetime.3.Theministryofthewordinthechurchisthatwhichisprincipallyincludedinthisassertion.TheScriptureistheonlymeansofillumination;butitbecomesameansprincipallybytheapplicationofittothemindsofmenintheministryoftheword.29ThechurchanditsministryaretheordinancesofGodtothisend:sothat his mind and will, as revealed in the word, may be made known to thechildren of men, by which they are enlightened. That church andministry in

whichthisisnotthefirstandprincipaldesignandwork,isneitherappointedbyGod nor approved by him. Men will one day find themselves deceived intrusting toemptynames; it isdutyalone thatwillbecomfortandreward,Dan12.3.30

SIXTHLY.Twothingsare requiredso that theScripture,which thuscontains thewholeofdivinerevelation,maybeasufficientexternalcauseofilluminationtous:1.ThatwebelievetheScriptureisadivinerevelationthatis,thewordofGod,oradeclarationofhimself,hismindandwill,immediatelyproceedsfromhim;orthatitisofapuredivineorigin,proceedingneitherfromthefollyordeceitofmen,norfromtheirskillorhonesty.31

14It tenders no light or instruction under any other notion than as it comesimmediatelyfromGod"notasthewordofmen,butasitisintruth,thewordofGod,"1Thes2.13.AndwhateveranyonemaylearnfromorbytheScriptures,underanyotherconsideration,itdoesnotbelongtotheilluminationweinquireafter.32

2.Thatweunderstandthethingsdeclaredinit,orthemindofGodasrevealedandexpressedinit.Forifitweregiventousasasealedbookwhichwecannotreadeitherbecauseitissealedorbecauseweareignorantandcannotreadwhatevervisionsormeansof light ithas,wewillhavenoadvantagebyit, Isa29.11-12.33 It is not only the words themselves of the Scripture, but ourunderstandingthem,thatgivesuslight:theopeningofthedoor,"theentranceofyourwordgiveslight,"Psa119.130.Itmustbeopened,oritwillnotenlighten.So thedisciplesdidnotunderstand the testimoniesof theScriptureconcerningtheLordChrist,theywerenotenlightenedbythem,untilheexpoundedthemtothem, Luk 24.27, 45.34 And we have the same instance in the eunuch andPhilip.35To thisveryday thenationof the Jewshold the scripturesof theOldTestamentandtheiroutwardletterinsuchesteemandveneration,thattheyevenadoreandworship them;yet theyarenot enlightenedby it.And the samehashappened among many who are called Christians, or else they could neverembracesuchfoolishopinions,andpracticesuchidolatriesinworship,assomeofthemdo;yettheyenjoytheletterofthegospel.Thisbringsmetomydesign,whichwethusfarhavebeenmakingourwayto:itis to show that both these things are from theHolyGhostnamely, thatwe

trulybelievetheScriptureisthewordofGod,andthatwesavinglyunderstandthemindofGodinit;bothofwhichbelongtoourillumination.First,Iwillinquireintohow,andthegroundonwhich,wecometobelieveinaduemanner, that theScriptureis thewordofGod.ForIsupposeitwillnotbedenied,anditwillafterwardsbeproved, that this isrequiredofus inawayofduty:namely,thatwebelievetheScriptureisthewordofGod,withdivineandsupernatural faith.Andour first inquirywillbewhat theworkof theSpiritofGodisinthis.Secondly,weseebyexperiencethatallwhohaveorenjoytheScripturedonotyetunderstandit,nordotheycometoauseful,savingknowledgeof themindandwillofGodrevealedinit.Andsoourotherinquirywillbethis:howwemaycometounderstandthewordofGodrightly,andwhattheworkoftheSpiritofGodisintheassistanceheaffordsustothatpurpose.15Withrespect to thefirstof these inquiriestowhich thepresentdiscourse issinglydesignedIaffirmthat,itistheworkoftheHolySpirittoenableustobelieve that the Scripture is the word of God, or the supernatural, immediaterevelationofhismindtous;andtoinfalliblyevidenceittoourmindsinsuchawaythatwemayspirituallyandsavinglyacquiesceinthis.Some,mistakingthisproposition,seemtosupposethatweresolveallfaithintoprivatesuggestionsoftheSpirit, or intodeludingpretensesof it.And some (itmaybe) are ready toapprehendthatweconfoundtheefficientcauseandtheformalreasonoffaithorbelieving,36 rendering all rational arguments and external testimonies useless.Butindeed,thereisnot,norwilltherebe,anyoccasiongivenforthesefearsorimaginations.Forwewillpleadnothinginthismatterexceptwhatisconsonantto the faithand judgmentof theancientandpresentchurchofGod,aswillbefully evidenced in our progress. I know some have discovered otherways bywhichthemindsofmen,theysuppose,maybesufficientlysatisfiedinthedivineauthorityoftheScripture.ButIhavetastedtheirnewwineandIdonotdesireit,becauseIknowtheoldwineisbetter,eventhoughwhattheypleadhasitsuseinitsproperplace.

ChapterII.WhatitmeanstoinfalliblybelievethattheScriptureis

theWordofGodMydesignrequires that Ishouldconfinemydiscourse toasnarrowboundsaspossible,andIwilldoso,showing

I.Whatitmeansingeneraltoinfalliblybelieve37thattheScriptureisthewordofGod,andwhatthegroundandreasonisforourdoingso;orwhatitmeanstobelievethattheScriptureisthewordofGod,aswearerequiredtobelieve,inawayofduty.II. That there are external arguments about the divine origin of the Scripture,whichareeffectualmotivestopersuadeustogiveanunfeignedASSENTtothis.III.That,moreover,God requires us to believe that it is hiswordwith divine,supernatural,andinfalliblefaith.IV.Evidencethegroundsandreasonsonwhichwedoandoughttobelieveso.Mostofwhatensuesinthefirstpartof thisdiscoursemaybereducedtotheseheads.16It is fitting that we should clarify the foundation onwhichwe build, and theprinciplesonwhichweproceed,sothatwhatwedesigntoprovemaybebetterunderstoodbyallsortsofpersonswhoseedificationweintend.Forthesethingsaretheequalconcernofthelearnedandunlearned.Therefore,somethingsmustbeinsistedonwhicharegenerallyknownandgranted.Andourfirst inquiryisthis:What does itmean to believewith divine and supernatural faith, that theScriptureisthewordofGod,asitisourdutysotodo?1.Inourbelieving,orourfaith,twothingsaretobeconsidered:(1.)Whatitisthatwebelieve;and,(2.)Whywesobelieveit.

The first is thematerial object of our faith namely, the things which webelieve.Thesecondistheformalobjectofourfaiththecauseandreasonwhywebelievethem.38Andthesethingsaredistinct.ThematerialobjectofourfaithisthethingsrevealedintheScripture,declaredtousinpropositionsoftruth;forthingsmustbeproposedtous,orelsewecannotbelievethem.ThatGodisone

inthreepersons,thatJesusChrististheSonofGod,andsimilarpropositionsoftruth, are the material object of our faith, or the things we believe. And thereasonwhywebelievethemisbecausetheyareproposedintheScripture.Theapostleexpresses thewholeofwhatwe intend, in1Cor15.3-4,"Idelivered toyoufirstofall,thatwhichIalsoreceived,howChristdiedforoursinsaccordingto theScriptures; and that hewasburied, and that he rose again the third dayaccording to the Scriptures." Christ's death, burial, and resurrection, are thethingsproposedtoustobebelieved;andsotheyaretheobjectofourfaith.Butthereasonwhywebelievethem,isbecausetheyaredeclaredintheScriptures.39

Sometimesthisexpression,"believingtheScriptures,"denotesbyametonymy,40

both the formal and material objects of our faith. We believe the Scripturesthemselves, as such, and the things contained in them. Thus Joh 2.22: "TheybelievedtheScripture,andthewordwhichJesussaid;"orthethingsdeliveredinthe Scripture and further declared by Christ, which they did not understandbefore.And theybelievedwhatwasdeclared in theScriptures,because itwasdeclared in them.Undervarious considerations, both are intended in the sameexpression,"TheybelievedtheScripture."SoitisinActs26.27.41Thematerialobject of our faith, therefore, is stated in the articles of our creed. Byenumeratingthem,weanswerthequestion,"Whatdowebelieve?"Wegiveanaccountof thehope that is inus, as theapostledoes inActs26.22-23.But if,moreover,weareaskedforthereasonofourfaithorhope,orwhywebelievethethingsweprofesssuchasGodisoneinthreepersons,JesusChrististheSonofGodwedonotanswer,"Becauseitisso:forthisiswhatwebelieve;"thatwould be senseless. Rather, we must give some other answer to that inquiry,whether it ismade by others or ourselves.The proper answer to this questioncontains the formal reason and object of our faithwhat it rests on and isresolvedintoandthisiswhatwearelookingfor.172. In this inquiry,we do not seek any kind of persuasion or faith, except thatwhich is divine and infallible; both of which are from its formal reason orobjectivecause.Menmaybeabletogivesomereasonswhytheybelievewhattheyprofess;butthatwillnotsufficeorabidethetrialinthiscase,eventhoughthey themselvesmayrest in them.Some, itmaybe,cangivenootheraccountforthis,thanthattheywereinstructedbythosewhomtheyhavesufficientreasontogive credit to; or they received these things by tradition from their fathers.Now,whateverpersuasion these reasonsmayproduce in themindsofmenthatthethingswhichtheyprofesstobelieve,aretrueiftheyarealone,42then

itisnotdivinefaithbywhichtheybelieve,butmerelyhumanfaith.Itisresolvedintohumantestimonyonly,oranopinionbasedonprobablearguments.Fornofaithcanbeofanyotherkind than theevidence it reflectsonorarises from.Isay, this is sowhere these thingsarealone.For Idonotdoubt that somewhohave never considered the reason of their believing, further than that it is theteaching of their instructors, still have that evidence in their own souls of thetruthandauthorityofGod inwhat theybelieve.And it iswith respect to this,thattheirfaithisdivineandsupernatural.Thefaithofmosthasabeginningandprogress that is not unlike that of the Samaritans in Joh 4.40-42,43 aswill bedeclaredafterwards.3.Whenweinquireafterfaiththatisinfallible,orbelievinginfalliblywhichisnecessaryinthiscase,aswewillshowlaterwedonotintendaninherentqualityinthesubject,asthoughsomeonewhobelieveswithinfalliblefaithmustalso be infallible himself. Much less do we speak of infallibility absolutely,which is a property of God. He alone, from the perfection of his nature, canneitherdeceivenorbedeceived.Rather,infallibilityisthatpropertyoradjunctoftheassentofourmindstodivinetruthsorsupernaturalrevelations,bywhichitisdifferenced fromall otherkindsof assentwhatsoever.And it has this from itsformalobject,ortheevidenceuponwhichwegivethisassent,Forthenatureofeveryassentisgiventoitbythenatureoftheevidencewhichitproceedsfromorrelieson.Indivinefaith,thisisdivinerevelation.Beinginfallible,thisrendersthe faith that rests on it, and is resolved into it, infallible also. No man canbelievewithdivinefaiththatwhichisfalse,ormaybefalse;forwhatrendersitdivineisthedivinetruthandinfallibilityofthegroundandevidenceonwhichitisbuilt.Butamanmaybelievewhatisinfalliblytrue,andyethisfaithnotbeinfallible.It is infallibly true that theScripture is theword ofGod; and yet the faith bywhichamanbelievesitisthewordofGodmaybefallible;forhisfaithisonlyasinfallibleashisevidence.18HemaybelieveitisthewordofGodbasedontradition,oronthetestimonyofthechurchofRomeonly,oronoutwardargumentsallofwhichbeingfallible,hisfaithisalsofallibleeventhoughthethingsheassentstoareinfalliblytrue.This iswhy, for this faith tobedivineand infallible, it isnot required that thepersoninwhomsuchfaithisfound,beinfalliblehimself.Norisitenoughthatthe thingbelieved is infallibly true;butmore than this, theevidenceonwhichthepersonbelievesmust alsobe infallible.So itwaswith thosewho received

divine revelations immediately from God. It was not enough that the thingsrevealedtothemwereinfalliblytrue,buttheyweretohaveinfallibleevidenceofthe revelation itself; then their faith was infallible, even though their personswere fallible. With this faith, then, a man can believe nothing but what isdivinelytrue:thereforeitisinfallible;andthereasonisbecauseGod'sveracity,whoistheGodoftruth,istheonlyobjectofhisfaith.Hencetheprophetsays,"Believe in theLordyourGod;soyouwillbeestablished,"2Chr20.20or,that faithwhich isplaced inGodandhisword is fixedon truth,oronwhat isinfallible.Hence the inquiry in this case is this: What is the reason why we believeanythingwiththisdivineorsupernaturalfaith?or,Whatisitthat,bybelievingit,ourfaithismadedivine,infallible,andsupernatural?Therefore4. The authority and veracity of God in revealing thematerial object of ourfaith,orwhat it isourduty tobelieve,are the formalobjectandreasonofourfaith, from which it arises and is ultimately resolved into. That is, the onlyreasonwhywebelievethatJesusChrististheSonofGod,andthatGodisonesingle essence subsisting in three persons, is because God has revealed thesethings tobe true.Forhe is the"Godof truth,"Deu32.4,who"cannot lie,"Tit1.2,whose "word is truth," Joh 17.17, andwhose Spiritwhich conveyed it is"truth," 1Joh 5.6.Our believing these things on that ground, renders our faithdivine and supernatural supposing there is also respect to the subjectiveefficiencyoftheHolyGhostinspiringitintoourminds(moreofthatafterwards).Or,tospeakdistinctly,ourfaithissupernaturalwithrespecttoitsproductioninour minds by the Holy Ghost; and it is infallible with respect to the formalreason of it, which is divine revelation. And on both accounts it is divine, inoppositiontowhatismerelyhuman.Asthingsareproposedtoustobebelievedastrue,faithinitsASSENTrespectsonlythetruthorveracityofGod.19Butasthisfaithisrequiredofusinawayofobedience,andasitisconsiderednotonlyphysicallyinitsnature,butalsomorallyasourDUTY,italsorespectstheauthorityofGod.IthereforejoinitwiththetruthofGodastheformalreasonofour faith.44 And the Scripture pleads and argues these things when faith isrequiredofusinthewayofobedience."ThussaystheLord,"iswhatisproposedtousasthereasonwhyweshouldbelievewhatissaid.Otherdivinenamesandtitlesareoftenaddedtoit,signifyingtheauthorityoftheonewhorequiresustobelieve:"ThussaystheLordGod,theHolyOneofIsrael,"Isa30.15;"Thussaysthehighand loftyOnewho inhabitseternity,whosename isHoly," Isa57.15;

"Believein theLordyourGod,"2Chr20.20."Thewordof theLord"precedesmostrevelationsintheprophets;andtheScriptureproposesnootherreasonwhyweshouldbelieve.45Indeed,theinterpositionofanyotherauthoritybesidesthatof God, between the things to be believed, and our souls and consciences,overthrowsthenatureofdivinefaithIamnotsayingtheinterpositionofanyothermeansbywhichweshouldbelieve,forGodhasappointedmanysortsofthese but the interposition of any other authority upon which we shouldbelieve, suchas thatpretended inandby thechurchofRome.Nomencanbelordsofourfaith,eventhoughtheymaybe"helpersofourjoy."2Cor1.24

5.TheauthorityandtruthofGod,consideredinthemselvesabsolutely,arenotthe immediate formal object of our faith, even though they are the ultimateobject into which it is resolved; for we can believe nothing on their accountunlessitisevidencedtous.AndthisevidenceisinthatrevelationwhichGodispleasedtomakeofhimself;forthatistheonlymeansbywhichourconsciencesandmindsareaffectedwithhistruthandauthority.Therefore,wedonotrestonthetruthandveracityofGodinotheranything,thanaswerestontherevelationthathemakestous;forthatistheonlywaybywhichweareaffectedwiththem.Whatweimmediatelyregardisnot"TheLordistrue"absolutely;but"Thussaysthe Lord," and "The Lord has spoken." It is by this alone that ourminds areaffectedwiththeauthorityandveracityofGod;andbywhateverwayitismadetous, it is sufficient and able to thus affect us.At first, as it hasbeen shown,revelationwasgivenimmediatelytosomepersonsandpreservedfortheuseofothersinanoralministry.Butnowallrevelation,asithasalsobeendeclared,iscontainedintheScripturesonly.6. It follows from this, that our faith by which we believe any divine,supernatural truth, is resolved into the Scripture, as the onlymeans of divinerevelation,affectingourmindsandconscienceswith theauthorityand truthofGod.Or,theScripture,astheonlyimmediate,divine,infalliblerevelationofthemindandwillofGod,isthefirst,immediate,andformalobjectofourfaithitisthesolereasonwhyandthegroundonwhichwebelievethethingsrevealed,withdivine,supernatural,andinfalliblefaith.20WebelieveJesusChrististheSonofGod.Whydowesodo?Onwhatground,orforwhatreason?ItisbecauseoftheauthorityofGodcommandingustodoso,andthetruthofGodtestifyingtoit.Buthoworbywhatmeansareourmindsand consciences affectedwith the authority and truth ofGod, so as tobelievesuch things, which makes our faith divine and supernatural? It is the divine,

supernatural,infalliblerevelationalonethathehasmadeofthissacredtruth,andof his will, that is the reason why we should believe it. But what is thisrevelation,orwhere is it tobefound?It is theScripturealone,whichcontainstheentire revelation thatGodhasmadeofhimself, inall thingswhichhewillhaveusbelieveordo.Hence7.Thelastinquiryarises,Howonwhatgrounds,forwhatreasonsdowebelieve that the Scripture is a divine revelation, proceeding immediately fromGod,or it is thatwordofGodwhich isdivineand infallible truth?To thisweanswer,ItissolelyontheevidencethattheSpiritofGodgivestous,inandbytheScriptureitself;andthatwasgivenbyimmediateinspirationfromGod.Or,thereasonandgroundonwhichwebelievethattheScriptureisthewordofGod,aretheauthorityandtruthofGodevidencingthemselvesinandbytheScripture,tothemindsandconsciencesofmen.Whateverweassentto,asproposedintheScripture,ourfaithrestsonanditisresolvedintotheveracityandfaithfulnessofGod.AndinbelievingthattheScriptureitselfistheinfalliblewordofGod,itisthesameseeingthatwebelieveitonnoothergroundsthanitsownevidencethatitisso.Thisiswhatisprincipallytobeproved.Andthereforetoprepareforit,andtoremoveprejudices,somethingistobesaidtopreparetheway.

ChapterIII.Variousconvincingexternalargumentsfordivine

revelation.There are various cogent arguments which are taken from externalconsiderationsof the Scripture, that evince on rational grounds that it is fromGod.Allthesearemotivesofcredibility,oreffectualpersuasivestoaccountandesteemittobethewordofGod.Andalthoughtheyneitherare,norisitpossibleforthemtoeverbe,thegroundandreasononwhichwebelieveittobethewordofGodwithdivineandsupernaturalfaith,theyarenecessarytoconfirmourfaithin it against temptations, oppositions, and objections. These arguments havebeenpleadedbymany,andusefully so. It is thereforenotnecessary forme toinsistonthem.Andtheyarethesameinsubstance,forbothancientandmodernwriters,howevermanagedbysomewithmore learning,dexterity,andforceofreasoningthanbyothers.21It may not be expected, therefore, that in this short discourse designed foranotherpurpose,Iwouldgivethemmuchimprovement.However,Iwilltouchalittleonthosewhichseemtobemostcogent,andwhatitisinthem,inwhich(inmyapprehension)theirstrengthlies.Iwilldothiseventhoughwepleadthatnomancanbelievewithdivine,supernatural,andinfalliblefaith,thattheScripturesarethewordofGod,exceptonitsowninternaldivineevidenceandefficacy.IdoittomanifestthatweallowandmakeuseofallthoseexternalargumentsofthesacredtruthanddivineoriginoftheScriptureswhicharepleadedbyothers,ascribing to them as much weight and cogency as possible. And weacknowledgethatthepersuasionwhichtheseargumentsproduceandeffect,isasfirm as they canpretend it to be.Only,wedonot judge that they contain thewholeoftheevidencewhichwehaveforfaithtorestonortoberesolvedintoindeed, not that evidence at all which renders it divine, supernatural, andinfallible. The rational arguments, we say, which are or may be used in thismatterwith thehuman testimoniesbywhich they are corroboratedmayandoughttobemadeuseofandinsistedon.Itisbutvainlypretendedthattheiruseissupersededbyourotherassertionsasthough,wherefaithisrequired,all the subservient use of reasonwould be absolutely discarded, and our faithrenderedirrationalthereby.Theassent to thedivineoriginandauthorityof theScriptures,whichthemind

oughttogive,baseduponthesearguments,wegrantareofashighanatureasitispretendedtobenamely,amoralcertainty.Moreover,theconclusionwhichunprejudicedreasonwillmakeupontheseargumentsisfirmer,bettergrounded,andmorepleadable,thanthatwhichisbuiltsolelyontheauthorityofanychurchwhatever.Butweassertthatthereisanotherkindofassenttothedivineoriginandauthorityof theScriptures that is requiredofusnamely, thatofdivineand supernatural faith. None will say that such faith can be effected by orresolved into the best and most cogent of rational arguments and externaltestimonies, which are absolutely human and fallible. For it implies acontradictiontobelieveinfalliblyuponfallibleevidence.Therefore,Iwillprovethat,beyondalltheseargumentsandtheireffectonourminds,wearerequiredtoassent to the Scripture as the word of God, with divine, supernatural, andinfallible faith. And therefore, there must be a divine evidence which is theformal object and reason of this faith, onwhich alone it rests and is resolvedinto.Thiswillalsobedeclaredandproved.Yet,assaidinthefirstplace,becausetheirpropertyistoleveltheground,andtoremovetherubbishofobjectionsoutoftheway,thatwemaybuildsaferonthesurefoundation,IwillmentionsomeofthoseargumentswhichIesteemarejustlypleadableinthiscause;and221.Theantiquityofthesewritings,andofthedivinerevelationcontainedinthem,ispleadedinevidenceoftheirdivineorigin;andthisisdeservedlyso,forwhereitisabsolute,itisunquestionable;whatismostancientinanykindismosttrue.God himselfmakes use of this plea against idols: Isa 43.10-12, "You aremywitnesses, says the Lord. I, even I, am the Lord; and besides me there is nosavior. Ihavedeclared,andhavesaved,andIhaveshown,when therewasnostrangegodamongyou.Therefore,youaremywitnesses,saystheLord, thatIamGod."What he asserts is that he alone isGod, and no other.He calls thepeopletotestifybythisargument,thathewasamongthemasGodthatis,inthechurchbeforeanystrangegodwasknownornamed.Andsoit is justlypleadedinbehalfof this revelationof themindofGodin theScripture, that itwasintheworldlongbeforeanyotherthingorwritingpretendedtobegiventothesameend.Whatever,therefore,ensuedofalikedesign,musteitherbesetupincompetitionwithScripture,orinoppositiontoit,overwhichScripturehasitsadvantagemerelyfromitsantiquity.Therefore,becausethefirstbooksofthiswritingareacknowledgedtobemoreancientthananyotherthatisextantintheworld,orindeedthateverwasso,andmaybeprovedtobeso,itisbeyondallreasonableapprehensionthatitshouldbeof human origin. For we know how low, weak, and imperfect, all human

inventionswereatfirsthowrudeandunpolishedineverykinduntiltime,observation, subsequent additions and diminutions, had shaped, formed, andimprovedthem.Butthiswritingwasissuedintheworldabsolutely,thefirstofits kind, directing us in the knowledge ofGod andourselves. Itwas from thefirst, and at once, so absolutely complete and perfect that no art, industry, orwisdom ofman, has ever yet found any just defect in it, or been able to addanythingtoitbywhichitmightbebetteredorimproved.Fromthebeginning,itwouldneverallowanyadditionstoit,exceptwhatcamefromthesamefountainofdivinerevelationand inspirationthusclearing itself, inallages, fromalladdition and superfetation46 whatsoever by men. This at least puts a singularcharacteruponthisbook,andrepresentsitwithsuchreverendaweandmajesty,thatitisthehighestpetulancy47nottopayitsacredrespect.Thisargumentispursuedbymanyatlarge,asthatwhichaffordsagreatvarietyof historical and chronological observations. It has been so examined andproved,thatnothingremainsforpresentorfuturediligence,thangivingitanewdress. But the real force of it lies in the consideration of the people by andamong whom this revelation first commenced in the world, and the time inwhichitdidso.Whensomenationshadsoimprovedandcultivatedthelightofnature as to greatly excel others in wisdom and knowledge, they generallylookedattheJewsasignorantandbarbarous.23And the wiser any of these nations conceived of themselves, the more theydespised the Jews.And, indeed, the Jewswereutter strangers to all those artsandsciencesbywhichthefacultiesofmen'smindsarenaturallyenlightenedandenlarged.Nor did the Jews pretend to have anywisdombywhich to competewithothernations,exceptwhattheyreceivedbydivinerevelations.Godhimselfhad taught them to look at this alone, and to esteem it as their only wisdombefore all theworld,Deu4.6-8.48Now,wewill not need to considerwhat thefirst attemptsofothernationswere inexpressing their conceptionsconcerningdivinethings,thedutyandhappinessofman.TheEgyptiansandGrecianswerethosewho vied for a reputation in the improvement of thiswisdom.But it isknownandconfessedthattheutmostproductionoftheirendeavorswerefoolishthings,irrationalandabsurd,contrarytothebeingandprovidenceofGodandtothelightofnature,leadingmankindintoamazeoffollyandwickedness.Butwemay consider what these nations attained to in the fullness of time by theirutmost improvement of science, wisdom, mutual intelligence, experience,communication, laboriousstudy,andobservation.Whentheyhadaddedtoand

deductedfromtheinventionsofallformeragesfromtimeimmemorialwhentheyhadusedand improved thereason,wisdom, invention,andconjecturesofall that went before them in the study of this wisdom when they haddiscardedwhatever theyhadfoundbyexperiencewasunsuited tonatural lightand the common reason ofmankind itmust yet be acknowledged that theapostle passes a just censure on their utmost attainments: namely, that "theygrewvainintheirimaginations,"and"theworldbywisdomdidnotknowGod."49

ThisonenationoftheJewswasesteemedbarbarous,andreallysowithrespecttothatwisdom,andthoseartsandsciences,whichennobledothernations.Fromantiquity it was not pretended that reason and wisdom had received anyconsiderable improvement [among them]: they were without converse,communication,learning,orexperience.50Whywasit,then,thatthereshouldatonce proceed such a law, doctrine, and instructions concerningGod andman,thatweresostable,certain,anduniform,asnotonlytoincomparablyexcelallproductsofhumanwisdomforthatpurposehoweveradvantagedbytimeandexperiencebutalsotoabideinvariablethroughoutallgenerations?Whateverhasbeenadvanced inopposition to it, ormerelydiffering from it, hasquicklysunk under the weight of its own unreasonableness and folly. This oneconsideration (unless men have a mind to be contentious) gives sufficientsatisfactionthatthisbookcouldhavenootheroriginthanwhatitpleadsforitselfnamely,animmediateemanationfromGod.242.ItisapparentthatGodinallageshashadagreatregardforit,andactedinhispowerandcareinitspreservation.IftheBiblewerenotwhatitpretendstobe,therewould have been nothingmore suitable to the nature ofGod, andmorebecomingdivineprovidence,thanlongsincetohaveblotteditoutoftheworld.For to allow a book to be in theworld from the "beginning of times," falselypretending to carry his name and authority, seducing so great a portion ofmankindintoaperniciousandruinousapostasyfromhim(asitmustanddoesdoifitisnotofadivineorigin),andexposinginconceivablemultitudesofthebest,wisest,andsoberestamongthem,toallsortsofbloodymiserieswhichtheyhaveundergone on behalf of it does not seem consonant with that infinitegoodness,wisdom,andcarewithwhichthisworldisgovernedfromabove.Buton the contrary, through thewatchful care and providence ofGod, sometimesputtingitselfforthinmiraculousinstances,theBiblehasbeenpreservedtothisday, and it will be to the consummation of all things. This is despite the

maliciouscraftofSatan, and theprevalentpowerand rageofmankind,whichhave combined and been set atwork to the ruin and utter suppression of thisbook, sometimesproceeding so far that nowayof escapewas apparent.51TheeventspokenofbyourSaviorinvinciblyprovesthedivineapprobation52ofthisbook,asdoesitsdivineorigin,"Tillheavenandearthpassaway,notonejotoronetittlewillinanywaypassfromthelaw,"Mat5.18.God'sperpetualcareovertheScripture for somanyages, that not a letter of it shouldbeutterly lostnothingthathastheleasttendencytowardsitsendshouldperish53issufficientevidenceofhisregardforit.Itwouldbeespeciallysoifweconsiderwithwhatremarkablejudgmentsandseverereflectionsofvengeanceonitsopposers, thiscarehasbeenmanaged(instancesofwhichmighteasilybemultiplied).AndifanywillnotascribethispreservationofthebooksoftheBibletothecareofGodnotonlyintheirbeing,butintheirpurityandintegrity,freefromtheleastjustsuspicionofcorruption,orintermixtureofanythinghumanorheterogeneousitisincumbentonhimtoassignsomeothercausethatwouldbeproportionatetosuch an effect,while itwas in the interest of heaven [to preserve it], and theendeavor of earth and hell to have it corrupted and destroyed. Formy part, IcannothelpbutjudgethattheonewhodoesnotseeahandofdivineProvidencestretchedoutinthepreservationofthisbook,withtheopenoppositionthathasbeenmadetoit,doesnotbelievethereisanysuchthingasdivineprovidenceatall.Forallthatisinit,initswordsandsyllables,waspreservedforthousandsofyearsthroughalltheoverthrowsanddelugesofcalamitiesthathavebefallentheworld,withtheweaknessofthemeansbywhichithasbeenpreserved,andtheinterestinsomeagesofallthoseinwhosepoweritwastohaveitcorruptedasitwasintheinterestoftheapostatechurchesoftheJewsandChristians.25ItwasfirstwrittenintheveryinfancyoftheBabylonianempire,acontemporaryof Israel for about nine hundred years. By this monarchy, that peoplewhichalonehadtheseoraclesofGodcommitted to them,wereoppressed,destroyed,andcarriedintocaptivity.Butthisbookwasthenpreservedamongthemwhilethey were absolutely under the power of their enemies, even though itcondemned those enemies and all their gods and religiousworship,whichweknowhowhorriblymankindisenragedwith.Satanhadenthronedhimselfastheobjectof theirworship,and theauthorofallwaysofdivinevenerationamongthem.Theyadheredtotheseastheirprincipalinterest;asallpeopledotowhatthey esteem their religion. In thewholeworld there was nothing that judged,condemned, and opposed him or them, except this book, which was now

absolutely in their power. If it could have been destroyed by anymeans, thenwhenitwasinthehandsofbutafew,andthemforthemostpartflagitious54intheirlives,hatingthethingscontainedinthebook,andwhollyunderthepowerof theiradversaries, then the interestofSatanand thewholeworld in idolatry,would have been secured. But through themere provision of divine care, thebookoutlivedthatmonarchy,andsawtheruinof itsgreatestadversaries.Soitalso did during the continuance of thePersianmonarchywhich succeeded it,whilethepeoplewerestillunderthepowerofidolaters.Thisbookwastheonlytestimonyintheworldagainstthem.BysomebranchesoftheGrecianmonarchy,amostfierceanddiligentattemptwasmadetohavethebookutterlydestroyed;butstillitwassnatchedoutofthefurnacebydivinepowernotonehairofitwassinged,northeleastdetrimentbrought to itsperfection.TheRomansdestroyedboth thepeopleand theplacedesignedfor itspreservationupuntil then.On theconquestofJerusalem, theycarriedtheancientcopyofthelawintriumphtoRome.AndwhileallabsolutePoweranddominioninthewholeworldwasintheirhands,whereverthisbookwasknownorheardof, theyexerciseda rageagainst it for anumberof ages,with the same success that former enemies had. From the very first, all theendeavorsofmankindthatprofessedanopenenmityagainstthebookhavebeenutterlyfrustrated.Andalso,thosetowhomitwasoutwardlycommittedfirsttheJewsandafterwardstheantichristianchurchofapostatizedChristiansnotonlyfellintoopinionsandpracticesabsolutelyinconsistentwithit,buttheyalsobuilt all their present and future interests on those opinions and practices.Yetnoneofthemeverdaredtoattemptcorruptingonelineinit,whowerenotforcedto attempt their own security by a pretense of additional traditions, and ofkeepingthebookitself(asmuchastheydared)outofthehandsandknowledgeofallwhowerenotengagedinthesameinterestasthemselves.Fromwhatcouldallthisproceed,ifnotfromthewatchfulcareandpowerofdivineProvidence?26ItisbrutishfollynottobelievethatwhatGodsoprotected,originallyproceededfromhimself,seeingthatitpleadsandpretendstodoso;foreverywisemanwilltakemorecareofastranger,thanofabastardthatisfalselyimposedonhimtohisdishonor.3. The design of the whole, and all its parts, has an impress on it of divinewisdomand authority.And there are twoparts of this: FIRST, to revealGod tomen;andSECONDLY,todirectmentocometotheenjoymentofGod.Itwouldbeeasy toprove that these are theonly twogreat concernsofournature (of any

rationalbeing),butthatisacknowledgedbyallthosewithwhomIdeal.Now,nobookorwritingintheworld,inthewayofauthority,nosingleorjointendeavorofmankindorofinvisiblespirits,evergaveoutalaw,rule,guide,andlightforallmankinduniversallyinboththesepartsnamely,theknowledgeofGodandourselves except this book. And any other, perhaps like the Koran, thatpretendedintheleasttodoit,quicklyrevealeditsownfolly,andexposeditselftothecontemptofallwiseandconsideratemen.Theonlyquestionis,HowhastheBibledischargeditselfinthisdesign?Forifithascompletelyandperfectlyaccomplishedit,thenitisnotonlyevidentthatitmustbefromGod,butalsothatit is the greatest benefit and kindness that divine benignity andgoodness evergrantedtomankind.Forwithoutit,allmenuniversallymustnecessarilywanderin an endless maze of uncertainties, without ever attaining light, rest, orblessedness,hereorhereafter.Therefore(1.)IttakesonitselftospeakinthenameandauthorityofGod;anditdeliversnothing, commands nothing, except what becomes his infinite holiness,wisdom, and goodness. Thus it makes such a declaration of him in hisnature,being,andsubsistence,withthenecessarypropertiesandactsthereof;andofhiswill,withallhisvoluntaryactingsorworksinwhichwemaybeorareconcernedthatwemayknowhimrightly,andentertaintruenotionsandapprehensionsof him, according to theutmost capacityof our finite, limitedunderstanding. Nor do we urge his authority in this case, without here andelsewhereresortingtotheevidenceofhisreasonings,comparedwiththeeventormatteroffact.Whathorribledarkness,ignorance,andblindness,wasuponthewholeworldwithrespecttotheknowledgeofGodwhatconfusionanddebasementofournatureensuedfromthatwhileGod"sufferedallnationstowalkintheirownways,andwinkedatthetimesoftheirignorance,"astheapostle declares at large in Rom 1, from the 18th verse to the end of thechapter.Thesumisthis:theonlytrueGodhadbecomeunknowntothem,asthewisestofthemacknowledged,Acts17.23,55andasourapostleprovedagainstthem.

27The devil, thatmurderer from the beginning, and enemy ofmankind, undervariouspretenses,hadsubstitutedhimselfinGod'splace,andhadbecome"thegodofthisworld,"asheiscalledin2Cor4.4.Hehadappropriatedtohimselfall the religious devotion andworship ofmankind generally; for "the thingswhichtheGentilessacrificed,theysacrificedtodevils,andnottoGod,"asourapostleaffirmsin1Cor10.20,andasmaybeeasilyevinced.Ihaveabundantly

manifested it elsewhere.56 It is acknowledged that a few speculative menamong theheathen sought afterGod in thathorriddarknesswithwhich theywereencompassed.Theylaboredtoreducetheirconceptionsandnotionsofhisbeing to what reason could apprehend of infinite perfections, and what theworksofcreationandprovidencecouldsuggesttothem.Buttheycouldnevercometoanycertaintyorconsistencyofnotionsintheirownminds,proceedinglittlebeyondconjecture(whichisthemannerofthosewhoseekafteranythinginthedark).Muchlesscouldtheyproposetotheworldanythingfortheuseofmankindinthesethings,bycommonconsentwithoneanother.Andthusnoneof them could ever free themselves from the grossest practical idolatry inworshippingthedevil,theheadoftheirapostasyfromGod.Norcouldtheyintheleastinfluencethemindsofmankindgenerally,withanydueapprehensionsofthedivinenature.Thisisthesubjectandsubstanceoftheapostle'sargumentagainsttheminRomans1.In thisstateof things,whatmiseryandcohesiontheworld livedinformanyages,whatanendlesslabyrinthoffoolish,slavishsuperstitionsandidolatriesithadcastitselfinto!Ihaveparticularlydeclaredthisanotherdiscourse.57Withrespecttothis,theScriptureiswellcalledbytheapostlePeter"alightshininginadarkplace,"2Pet1.19.Itgivestoallmenatonceaperfect,clear,steady,uniformdeclarationofGodofhisbeing,subsistence,properties,authority,rule, and actings. This evidences itself to the minds and consciences of allwhom the god of this world has not absolutely blinded by the power ofprejudices and lusts, confirming them in an enmity to and hatred of Godhimself.Thereis,indeed,nomorerequiredtofreemankindfromthishorribledarkness,andenormousconceptionsaboutthenatureofGodandtheworshipof idols, than a sedate, unprejudiced consideration of the revelation of thesethingsinthebooksoftheScripture.Wemaythereforesaytoalltheworld,withourprophet,"Whentheysaytoyou,'Seekthosewhohavefamiliarspirits,andwizards thatpeepandmutter'shouldnotapeopleseektheirGod?Shouldthelivingseekthedead?Tothelawandtothetestimony!Iftheydonotspeakaccordingtothisword,itisbecausethereisnolightinthem,"Isa8.19-20.

28Andthisalsoplainlymanifests theScripturetobeofadivineorigin: for thisdeclarationofGod,thisrevelationofhimselfandofhiswill,isincomparablythe greatest and most excellent benefit that our nature is capable of in thisworldit ismoreneedful58 forandmoreuseful tomankindthanthesuninthefirmament,astotheproperendoftheirlivesandbeings.Andifnoneofthe

wisestmen in theworld, severally or jointly, could attain for themselves ormakeknown to others this knowledgeofGod,wemay saywith our apostlethat,"in thewisdomofGod, theworldbywisdomdidnotknowGod,"1Cor1.21.Thosewhoattemptedanysuchthings"grewvainintheir imaginations"andconjectures,sothatnooneintheworlddaresadmit theregulationofhismindandunderstanding,by their notions andconceptions absolutely.This isso, even though they had all the advantages ofwisdom, and the exercise ofreason,abovethose(atleastmostofthem)whowroteandpublishedthebooksoftheScripture.Andsoitcannot,withanypretenseofreason,bequestionedwhethertheseweregivenbyinspirationfromGod,astheypretendandplead.Therewasdoneinthoseprophets,whatalltheworldcouldnotdo,andwithoutwhichalltheworldmusthavebeeneternallymiserable;andwhocoulddothisbutGod?IfanyonewouldjudgethattheignoranceaboutGod,whichexistedamongtheheathensofoldorwhichexistsamongtheIndiansatthisday,isnotsomiserableamatteraswemakeitouttobe;orthatthereisanywaytofreethemfromitexceptbyanemanationoflightfromtheScripture;thenhedwellsoutofmypresentway,undertheconfinesofatheism,sothatIwillnotdivertfor any converse with him. I will only add that whatever notions of truthconcerningGodandhisessencemaybefoundinthosephilosopherswholivedafter thepreachingof thegospel in theworld,orwhoare tobefoundat thisday among the Mohammedans or other false worshippers in the world above those notions of themore ancient Pagans they all derive from thefountainoftheScripture,andweretraduced59fromitbyvariousmeans.(2.)Thesecondendofthisdoctrineistodirectmankindintheirpropercourseof living to God, and attaining that rest and blessedness of which they arecapable,andwhichtheycannothelpbutdesire.Thesethingsarenecessarytoour nature; so thatwithout them, it would be better not to exist for it isbettertohavenobeingintheworldthan,whilewehaveit,toalwayswanderandneveracttowardsourproperend.Forallthatisreallygoodforusconsistsin our tendency toward this end, and to our attaining it. Now, just as thesethingswereneverstatedinthemindsofthecommunityofmankind,buttheylived in perpetual confusion, so the inquiries of the philosophers about thechiefendofman,thenatureoffelicityorblessedness,andthewayofattainingit,arenothingbutsomanyuncertainandfiercedigladiations.60

29No one truth is asserted in these, nor is any one duty prescribed, that is notspoiledandvitiated61byitscircumstancesandends.Besides,theyneverroseto

somuchasasurmiseabout themost importantmattersof religionwithoutwhich,itisdemonstrablebyreasonthatitisimpossibleforustoeverattaintheendforwhichweweremade,ortheblessednessofwhichwearecapable.TheycouldnevergiveanyaccountofourapostasyfromGod,orthedepravationofournatureof thecauseornecessarycureof it. In this lostandwanderingconditionofmankind,theScripturepresentsitselfasalight,rule,andguideforall,todirectthemintheirwholecoursetotheirend,andtobringthemtotheenjoyment ofGod.And it does thiswith such clearness and evidence, as todispelallthedarkness,andputanendtoalltheconfusionofthemindsofmen(asthesundoeswiththeshadesofthenight,byrising)unlesstheywilfullyshuttheireyesagainstit,"lovingdarknessratherthanlight,becausetheirdeedsareevil."Joh3.19Forallof theconfusionof themindsofmentoextricatethemselvesfromwhich,theysearchedoutandimmixedthemselvesinendlessquestions, to no purpose arose from their ignorance of what we wereoriginally;ofwhatwenoware,andhowwecame tobeso;bywhatwayormeanswemaybedeliveredorrelieved;whatarethedutiesoflife,orwhatisrequired of us in order to live to God as our highest end; and what theblessednessofournatureconsists in.All theworldwasneverable togiveasatisfactoryandtolerableanswertoanyoneoftheseinquiries.Yet,unlesstheyareall infalliblydetermined,wearenotcapableof theleastrestorhappinessabove thebeasts thatperish.Butnow,all these thingsaresoclearlydeclaredand stated in theScripture, that it comeswith an evidence, like a light fromheaven,onthemindsandconsciencesofunprejudicedpersons:

What was the condition of our nature in its first creation andconstitution,withtheblessednessandadvantageofthatcondition;Howwefellfromit,andwhatwasthecause;Whatisthenature,andwhataretheconsequencesandeffects,ofourpresentdepravationandapostasyfromGod;How help and relief is provided for us in this, by infinite wisdom,grace,andbounty;What that help is, and how we may be interested in it and madepartakersofit;Whatisthatsystemofduties,orcourseofobediencetoGod,whichisrequiredofus,andinwhichoureternalfelicityconsists;

AllthesearesoplainlyandclearlyrevealedintheScripture,astogenerallyleavemankindnogroundfordoubt,inquiry,orconjecture.Setasideinveterateprejudices from tradition and education, false notions into whosemould themind iscast, the loveofsin,and theconductof lustthingswhichhavean

inconceivablepowerover theminds,souls,andaffectionsofmenand thelightoftheScriptureinthesethingswillbelikethatofthenoon-daysun.

30It closes the way to all further inquiry, and efficaciously necessitates anacquiescenceinit.Andinparticularinthatdirectionwhichitgivestothelivesofmen,forthatobediencewhichtheyowetoGod,andthatrewardwhichtheyexpect fromhim there isnoconceivable instanceof anything that isconducivetothis,whichisnotprescribedintheScripture;noristhereanythingwhichiscontrarytoit,thatdoesnotfallunderitsprohibition.Therefore,thosewhose desire or interest is that the bounds and differences of good and evilshould be unfixed and confounded;who are afraid to knowwhat theywere,what theyare,orwhat theywillcometo;whocare toknowneitherGodnorthemselves,neithertheirdutynortheirrewardmaydespisethisbook,anddeny its divine origin. Others will retain a sacred veneration of it, as theoffspringofGod.

4. The testimony of the churchmay in like manner be pleaded to the samepurpose.AndIwillalsoinsistonit,partlytomanifestwhatitstruenatureandefficacyconsistin;andpartlytoevincethevanityoftheoldpretensethatevenwe, who departed from the church of Rome, receive the Scripture on thatchurch'sauthority.Fromthisitisfurtherpretendedthat,onthesamegroundandreason,weoughttoreceivewhateverelsethatchurchproposestous.(1.)Thechurchissaidtobethepillarandgroundoftruth,1Tim3.15,Thisistheonlytextpleadedwithanysobrietytogivecountenancetotheassertionthattheauthorityof theScripture,withrespect tous,dependson theauthorityofthe church. But the weakness of a plea to that purpose has been so fullymanifestedbymanyalready,thatitdoesnotneedtobeinsistedon.Inshort,thechurchcannotbesomuchthepillarandgroundoftruth,thatthetruthshouldbe built and rest upon the church as its foundation, as it were. For this isdirectlycontrary to thesameapostle,who teachesus that thechurch itself is"built upon the foundationof the apostles andprophets, JesusChrist himselfbeing the chief cornerstone," Eph 2.20. The church cannot be the ground oftruth, and truth be the ground of the church, in the same sense or kind.Therefore,thechurchisthepillarandgroundoftruth,inthatitholdsupanddeclarestheScripturesandthethingscontainedinit,tobeso.(2.)Inreceivinganythingfromachurch,wemayconsideritsauthority,oritsministry.Bytheauthorityofthechurchinthismatter,weintendnomorethantheweightandimportancethatisfoundinitstestimony;fortestimoniesvary

according to the worth, gravity, honesty, honor, and reputation of those bywhomtheyaregiven.

31It is a foolish imagination to suppose that there is an authority, properly socalled,inanychurch,orinallthechurchesoftheworld,onwhichourreceptionoftheScriptureshoulddepend,asthatwhichgivesitauthoritytowardsus,andisasufficientwarrantytoourfaith.FortheauthorityandtruthofGoddonotstandinneedof,noraretheycapableof,anysuchattestationfrommen.Alltheywilladmitfromthechildrenofmen,isthattheyhumblysubmittothem,andtestifyoftheirdoingso,withthereasonsforit.TheministryofthechurchinthismatteristhatdutybywhichitproposesanddeclarestoalltheworldthattheScriptureis the word of God, and to do so as it has occasion. This ministry may beconsideredeitherformally,asitisappointedbyGodforthisend,andblessedbyhim;ormateriallyonly,asthethingisdonethoughthegroundsonwhichitisdoneandthemannerofdoingitarenotdivinelyapproved.We wholly deny that we ever received the Scripture on the authority of thechurchofRome,inanysensewhatsoever.Thereasonsforthiswillbementionedshortly.Butitmaybegrantedthat,togetherwiththeministryofotherchurchesin the world, and many other providential means of their preservation andsuccessivecommunication,wedefactoreceived theScripturesby theministryofthechurchofRome,seeingthattheyalsowereinpossessionofthem.Butthisministryweallowonlyinthelattersense,asanactualmeansinsubserviencetoGod'sprovidence,withoutrespecttoanyspecialinstitution.And for the authority of the church in this case, in that sense in which it isallowednamely,asdenotingtheweightandimportanceofatestimonywhich,being strengthened by all sorts of circumstances, may be said to have greatauthority in itwemust be careful towhomor towhat churchwe grant orallow it. For letmen assumewhatever names or titles they please, ifmost ofthemare corruptor flagitious in their lives, andhavegreat secular advantageswhichtheyhighlyprizeandstudiouslyimprove62thingswhichtheysupposeandprofesstheScripturesuppliesthemwithcallthemachurchorwhateveryouplease,theirtestimonyinthisisofverylittlevalue.Forallmenmayseethattheyhaveanearthly,worldlyinterestoftheirowninthis.Anditwillbesaidthatif such persons knew the whole Bible was a fable (as one pope expressedhimself), they would not forego its profession, unless they could betteradvantagethemselvesintheworldanotherway.Therefore,itismanifesttoall,thatthosewhoconducttheRomanchurchhavemade,andcontinuetomakefor

themselves, great earthly, temporal advantages in honor, power, wealth, andreputation in the world, by their profession of the Scripture. And thus theirtestimonymayrationallybesupposedtobesofarinfluencedbyself-interest,astobeoflittlevalidity.32Therefore, the testimony which I intend is that of multitudes of persons ofunspotted reputation on all other accounts in theworld thosewho are freefromallpossibilityofimpeachmentastoanydesignedevilorconspiracyamongthemselves, with respect to any corrupt end. Not having the least secularadvantage by what they testified to, they were absolutely secured against allexceptionswhicheithercommonreasonorcommonusageamongmankindcanput to any witness whatever. And to evidence the force that is in thisconsideration,Iwillbrieflyrepresent,[1.] Who they were that gave and give this testimony, in some specialinstances;[2.]Whattheygavethistestimonyto;[3.]Howtheydidso,orbywhatmeans.

[1.]Tobeconsidered in the firstplace, is the testimonyof thosebywhomtheseveralbooksof theScripturewerewritten.Allof them,severallyand jointly,witnessed thatwhat theywrotewas receivedby inspiration fromGod.This ispleadedbytheapostlePeterinthenameofthemall:"Wehavenotfollowedcunningly-devisedfables,whenwemadeknowntoyouthepowerandcomingofourLordJesusChrist,butwereeye-witnessesofhismajesty. For he received from God the Father honor and glory, when therecamesuchavoicetohimfromtheexcellentglory,'ThisismybelovedSon,inwhomIamwellpleased.'Andweheardthisvoicewhichcamefromheaven,whenwewerewithhimintheholymount.Wealsohaveamoresurewordofprophecy,towhichyoudowellthatyoutakeheed,astoalightthatshinesinadarkplace,untilthedaydawns,andthedaystararisesinyourhearts:knowingthisfirst,thatnoprophecyoftheScriptureisofanyprivateinterpretation.Fortheprophecydidnotcomeinoldentimesbythewillofman:butholymenofGodspokeastheyweremovedbytheHolyGhost,"2Pet1.16-21.

ThisistheconcurrenttestimonyofthewritersbothoftheOldTestamentandtheNewnamely,thatjustastheyhadcertainknowledgeofthethingstheywrote,so their writing was by inspiration from God. So, in particular, John bearswitness to his Revelation, chapter 19.9, 22.6: "These are the true and faithfulsayingsofGod."WhatweightistobelaidonthisisdeclaredinJoh21.24,"This

is the disciplewhich testifies of these things, andwrote these things: andweknowthathistestimonyistrue."Hetestifiedtothetruthofwhathewrote;buthowwasitknowntothechurchintendedthere("Weknowthathistestimonyistrue")thatitwastrueindeed?Hewasnotabsolutelyautopistos,or"onethatwas to be believed,merely on his own account."Yet here it is spoken in thenameofthechurch,withthehighestassurance,"Weknowthathistestimonyistrue."33I answer, their assurance did not arise merely from his moral or naturalendowments, or holy counsels, but from the evidence they had of his divineinspiration,whichwewilltreatafterward.Theparticular thingspleadedtogiveforce to this testimonyareall thatsuchatestimony is capable of; and they are somany that theywould require a largediscourse by itself to propose, discuss, and confirm them. But supposing thetestimonytheygave,andincompliancewithmyowndesign,Iwill reducetheevidencesofitstruthtothesetwoconsiderations:1st.Oftheirpersons;and,2dly.Ofthemanneroftheirwriting:

1st. As to their persons, they were absolutely removed from all possiblesuspicionofdeceivingorbeingdeceived.Thewitofall theatheistic spirits intheworldisnotabletofixonanyonethingthatwouldbeatolerablegroundforany such suspicion concerning the integrity of witnesses, if such a testimonycouldbegiven inanyothercase.Andsurmises in thingsof thisnature,whichhavenopleadablegroundforthem,aretobelookedatasdiabolicalsuggestionsor atheistic dreamsor at best, they are the false imaginations ofweak anddistemperedminds:

thenatureanddesignoftheirwork;theirunconcernwithallsecularinterests;theirunacquaintancewithoneanother;thetimesandplacesinwhichthethingsreportedbythemweredone;thefacilityofconvincingthemoffalsehoodifwhattheywrote(whichisthefountainofallelsetheytaught)wasnotinfacttrue;the evident certainty that thiswould have been done, arising from theknowndesire,ability,will,andinterestoftheiradversariestodoso,ifithadbeenpossibletoeffectitseeingthatthiswouldhavesecuredfortheiradversariesthevictoryintheconflictsinwhichtheywereviolentlyengaged;

itwouldhaveputanimmediateendtoallthatdifferenceanduproarintheworldabouttheirdoctrine;theirharmonyamongthemselves,withoutanyconspiracyorantecedentagreement;themiserieswhichtheyunderwent,mostofthemwithouthopeofrelieforrecompensein thisworld,onthesoleaccountof thedoctrinetaughtbythemselves;with all those other innumerable circumstances that are pleadable toevincethesincerityandintegrityofanywitnesseswhatsoever;

theseallconcurtoprovethattheydidnotfollowcunningly-devisedfablesinwhat they declared concerning the mind and will of God as immediatelyreceived fromhim.Toconfront this evidencewithbare surmises, incapableofany rational countenance or confirmation, is only to manifest what brutishimpudence,infidelity,andatheism,areforcedtoretreattoforshelter.2dly.Theirstyleormannerofwritingdeservesspecialconsideration; for thereare impressed on it all those characteristics of a divine origin that can becommunicatedtosuchanoutwardadjunctofdivinerevelation.34Notwithstanding the distance of the ages and seasons inwhich they lived, thedifferenceofthelanguagesinwhichtheywrote,thegreatvarietyoftheirroles,abilities,education,andothercircumstances,thereisyet,onthewholeandonallpartsoftheirwriting,suchgravity,majesty,andauthority,mixedwithplainnessof speech, and absolute freedom from any appearance of an affectation ofesteem,orapplause,oranythingelse thatderivesfromhumanfrailtythat itmustexciteanadmirationinall thosewhoseriouslyconsiderthem.ButIhaveelsewhereinsistedatlargeonthisconsideration.63Andinthesameplace,Ihaveshown that no other writings extant in the world, which ever pretended to adivine origin such as the apocryphal books under the Old Testament, andsome fragments of spurious pieces pretended to bewritten in the days of theapostlesthatarenotsufficientfor theirownconviction.Theyopenlyrevealtheirownvainpretensions,notonlyfromtheirmatter,butfromthemanneroftheirwriting, and the plain footsteps of human artifice andweakness in it. Somust everything necessarily do which, being merely human, pretends to animmediatederivationfromGod.Whenmenhavedonealltheycan,thesethingswillhaveas evident adifferencebetween them,as there isbetween thewheatandthechaff,orbetweenrealandpaintedfire,Jer23.28-29.64

Wemustaddtothetestimonyofthedivinewritersthemselves,thetestimonyofthosewhoinallageshavebelievedinChristthroughtheirwordwhichisthedescriptionwhichtheLordJesusChristgivesofhischurchinJoh17.20.Thisisthechurchthatis,boththosewhowrotetheScripture,andthosewhobelievein Christ through their word, through all ages which bears witness to thedivineoriginoftheScripture;an